Writing Dear Fada Spinoza, After reading your counter-post on my position that women should not cook for their husbands during menstruation, I wondered how you could leave the seminary with such a shallow understanding of the subject. Since your profile identifies you as a priest, I will reference the Bible to demonstrate that the very scriptures you preach contain relevant restrictions. Leviticus 15:19–24, 18:19, and 20:18 outline laws concerning women during menstruation. As a Dibia, I reference these passages not because I need the Bible to validate the Igbo worldview, but to show that even your scriptures acknowledge the subject you attempt to ridicule. I explained how a menstruating woman's encounter could affect her husband's Ikenga, yet you failed to understand. Therefore, I drew a comparison between the Igbo concept of Ikenga and the biblical Teraphim, including the account of Rachel stealing her father Laban's household idols. If you dismiss these laws because they belong to the Old Testament, consider the Christian affirmation: “As it was in the beginning, is now, and ever shall be, world without end.” How can you affirm the enduring nature of God's word while selectively dismissing passages that challenge your assumptions? Similarly, 2 Corinthians 5:17, which speaks of becoming a new creation in Christ, does not automatically mean abandoning every law or prophetic teaching. Jesus himself declared in Matthew 5:17 that he did not come to destroy the law or the prophets, but to fulfil them. The point is that menstruation should not automatically be interpreted as filthiness or inferiority. From the perspective of the Igbo worldview I defend, menstruation represents a powerful feminine state that deserves respect, protection, and spiritual consideration. Rather than mock my position, you could have sought clarification about the principles of Ikenga and the Divine Feminine. I maintain that a menstruating woman should be allowed a period of rest and privacy in her own room or home, away from kitchen duties and marital intimacy, for eight days before reuniting with her family. I understand this as a natural sabbatical for the feminine, reflecting the cyclical relationship between women and the moon, which completes its orbit around the Earth in approximately 27.3 days, while the average menstrual cycle is about 28 days. This does not mean that women are filthy or unclean. Rather, within my spiritual understanding, menstruation is a sacred period during which feminine reproductive energy deserves recognition and should not be unnecessarily disturbed. Our ancestors, I believe, understood dimensions of this experience that modern society often overlooks. You chose mockery instead of seeking clarification privately, allowing ego to replace meaningful dialogue. I have therefore responded publicly to explain the deeper principles behind my position. I also believe that, within this traditional understanding, disregarding the spiritual significance of menstruation and its relationship to a husband's Ikenga may have serious consequences for marital well-being. I am sharing this perspective as part of my teaching on the Igbo worldview, not as an invitation to ridicule our ancestral knowledge. Let it be known that I offer this knowledge freely. Consult your bishops, elders, and traditional authorities, examine these teachings, and return with a more informed understanding. If your research proves my position wrong, let us engage in honest dialogue; if it confirms my argument, then acknowledge the knowledge you previously dismissed. Nature has provided women with a recurring period that, in my view, should be respected as a time for rest and reflection. We must reconsider practices that honour the Divine Feminine and preserve the wisdom of our ancestors. May knowledge overcome ignorance in this generation, and may we not lose ourselves in the search for ourselves. **Maazi Dibia** #maazidibia - @maazi_dibia